Tag: Buddha nature

I am on the road again, this time to Glasgow. The tube was delayed into Heathrow by some undisclosed incident on the tracks, and after 10 minutes a young boy started to whimper, “We’re going to miss our plane!” His patient mother explained several times why they still had plenty of time, and when that didn’t work she told him firmly, “You will have to learn how to cope with stress if you are going to survive life.” And then his dad added, “There is nothing we can do so we just have to accept this; stop worrying.” Advice to live by. Not that their son seemed too convinced at the time.

I have just overheard in this busy terminal, in short order, a man confiding into his phone, “Today has been a disaster so far and I’m on holiday so that makes it even more annoying.” And then a woman into her phone, “Everyone here is having a hard day as far as I can see.”

And it is not just here, of course, that everyone’s having a hard day. Today’s headlines out of Charlottesville, Virginia indicate the vicious and stupid racism that is still alive and well in America, for example. Plus, is anyone else around here wondering whether humankind is about to atomized, with all this adolescent tension between the US and North Korea? A friend said yesterday that we may as well not worry about the chaotic fumbling disaster that is Brexit because at this rate we won’t be around long enough for it to happen.

She kind of had a point. When we remember we will be dying before too long — let alone our countless past and future lives and all the big sufferings we have experienced and yet have to experience in samsara — it interestingly gets all our other problems into perspective. The individual details of samsara don’t have the power to crowd our mind, to overwhelm us, when we are focused on the big picture. We have the space and mental control to develop renunciation (the determination to get permanently free) and bodhichitta (the determination to get everyone permanently free) instead.

But first things first. As indicated in this last article on how to overcome anxiety, we could all do with learning to relax as a matter of priority, which we can do using a breathing meditation that gives us the peace of mind to reboot and cope.

It is not selfish to take the time to do this, for how are we going to sort out this world if we cannot sort out ourselves? I thought I’d “guide” a simple but effective meditation here so you have something to do next time you’re trapped on a hot tube with anxious travelers or experiencing heart palpitations from headlines like, “North Korea’s nuclear threat is real and terrifying”.

We will all be Buddhas one day

Breathing meditation is all the rage these days. But have you ever wondered why a simple meditation on our breath has the power to make us feel so much better? After all, we are breathing all the time. I think it proves that our mind is naturally peaceful, and that to access this peaceful mind we simply need to stop churning it up with uncontrolled thoughts (which are like a speedboat churning up the deep water of a still Scottish loch). We don’t need to add peace to our minds, for we already have it going on inside.

It is quite profound, really. When we do the following meditation, we get a glimpse of our Buddha nature, our infinite depth – our natural inner peace that is full of the seeds of universal love and compassion, omniscient wisdom, everlasting peace, and the ability to help everyone. It is like an indestructible gold nugget hiding out in the muck of our delusions.

If we want the incredible inspiration required to keep going day after day in our pursuit of freeing the world of suffering, we must always relate to this fundamental purity in both ourselves and others, looking past our delusions to see the future Buddhas within. The alternative is to go around feeling moreorless bad about ourselves and everyone else, too demoralized to do much about all these complications we see everywhere. As Venerable Geshe Kelsang Gyatso says in the free Buddhist e-book How to Transform Your Life:

Unlike the seeds of our delusions, which can be destroyed, this potential is utterly indestructible and is the pure, essential nature of every living being … Recognizing everyone as a future Buddha, out of love and compassion we will naturally help and encourage this potential to ripen.

And we can do this happily and without getting so exhausted. I think we have to clear the muck aside, at least for a moment, by doing some meditation every day, or we will inevitably forget about our own and others’ gold nuggets and simply remain part of the problem/muck. So, here goes.

15-minute peace meditation

First get into a good meditation posture with a straight but relaxed back, level shoulders, and head tilted a little forward. Your mouth and eyes are lightly closed or, if you prefer, your eyes can be slightly open. Take a moment to settle into this posture and forget about everything else.

Feel contented to be here doing this — accessing your potential for limitless peace and the ability to help others in this troubled world — and determined to concentrate as best you can.

Spend a couple of minutes doing some simple breathing meditation, focusing on the sensation of your breath as it enters and leaves through your nostrils. Tune into this, disregarding all static distractions.

As a result of your mind settling a little in this way, feel that you drop from your head into your heart – your spiritual heart or heart chakra right in the center of your chest. Feel already some space opening up, some peace. Feel as though your wave-like problems and distractions have dissolved away into the boundless ocean of clarity at your heart; just imagine.

Now, to become even more absorbed, think that everything outside your body disappears, melts into light in all directions. There is nothing out there to think about.

Now this light gathers into you, leaving behind only empty space, like a mist lifting, until all that remains is your body suspended in empty space.

Also everything up until this moment melts into light and disappears. The past evaporates like last night’s dream, for it is no more substantial than that.

And everything after this moment also melts into light and disappears. There is no future other than our thoughts about it, so let these go.

In this way, you are still and quiet, in your heart, in the present moment. There is only here and now. You are fully present, fully alive.

Now feel all the tension and weight fall away from your body. As it falls away, all your muscles relax and your body melts into light. Your body is hollow and translucent, as if you could pass your hand right through it without resistance. You think, “My body is as light as air, as if I am floating or flying.”

Then, “My body is like a rainbow body and my mind is like clear light.” Just imagine.

Think, “These are just thoughts and feelings, nothing more, nothing less. I don’t need to think them. I don’t need to identify with them. I can let them go.”

As you exhale through your nostrils, let them go. They disappear completely, never to arise again. You are breathing away your problems — with every breath your mind becoming purer and calmer. Concentrate on this for a couple of minutes and, if a distraction arises, breathe that out as well.

For the last few out-breaths, breathe out the last of the thick smoke.

Then, as you breathe in, imagine that your breath is in the aspect of blissful light. Ride this light into your heart, where it joins the inner light of your Buddha nature. Feel happier and lighter with every breath. Do this for a few minutes.

Now focus on this peaceful clarity at your heart, like a clear sky, infinitely spacious.

You can think, “This peace, however relative or slight, is the natural peace of my own mind. This peace is always in my mind. It indicates my potential for deep lasting happiness. There is plenty more where it came from. It is my Buddha nature. It is who I really am.” And feel happy about all that.

This peace is also not separate from the peace of enlightenment. Knowing this, you receive blessings.

Allow yourself to abide with this peace, to enjoy it, thinking, “This is me. I don’t have a care in the world.”

Then you can think, “How wonderful it would be if everyone felt this peaceful and free, or for that matter completely peaceful and free.” With compassion, you can spend some time getting ready for the day ahead. Who are you going to meet? How do you want to relate to them? I usually request some inner guidance at this point from Buddha in my heart, so I have the opportunities and skill to help people in the best possible way that day. It usually seems to work.

It is now safe to go out 😁

I hope this helps. You can find more advice on breathing meditation in these articles.

Extract: “It all starts with a social dialogue, openly considering the Bodhisattva (“friend of the world”) ideal and way of life in all areas of society, not just in Buddhist Centers.”

Do you think world peace is possible? We want your comments on this subject! And please share this article if you can.

It’s fair to say that we live in troubled times. Whether it is the growing divisions in society, the threat of global terrorism, global warming, or the potential for conflict (or indeed all-out war) in parts of the world such as the Middle East and North Korea, it’s clear we live in volatile times. While we may not be expressing it externally so much, it seems to me that many people are living with a sense of quiet hopelessness for the future of humanity and our planet.

Thankfully all is not lost. There is a way we can all emerge stronger and more resilient in spite of the times we live in. Many people have found that within the teachings and practices of Buddha – for example, in the practical, modern Buddhist approach of Kadampa Buddhism – we can find a universal vision of real hope for everyone, Buddhist and non-Buddhist alike. It also seems there has never been a time in the history of humanity when this vision of hope was more needed, at all levels of society.

Why? It starts with understanding the goal of Buddhism, which is the realization of world peace. Just as importantly, it offers methods to accomplish this vision. To explore how Buddhism offers very real and practical solutions for our troubled world, the key is to be clear about what is the biggest problem we have in the world today. It may surprise you to hear that it’s not the divisions in society, the growing threat of terrorism, or even global warming.

The biggest problem in the world today

The biggest problem in the world today is the current lack of wisdom and compassion in the hearts of living beings. I say the “current” lack of wisdom and compassion because all is by no means lost, and this present situation can truly change. As I will explain below, we can all evolve our current levels of wisdom and compassion, and in this way realize this inspiring vision of hope, a peaceful and harmonious world.

At present, the external problems in our world today – on which we are focusing most of our energies — arise from this inner problem that we largely ignore, our universal lack of wisdom and compassion.

Due to lacking compassion we face many problems on a micro and macro level in society and in our world. Lacking compassion, and due to grasping tightly at what “I want” to be more important than what “you want”, we experience so much conflict and breakdowns in our relationships. Terrorism is the result of a fundamental lack of compassion for others. In this case, what I want or my world view is more important than your life, even if your life happens to be the life of an innocent child.

Every major world religion without exception advocates love and compassion at the very heart of its teachings and way of life. Yet much of the terrorism we see in the world today is carried out in the name of religion. Lacking compassion, we cannot tolerate and embrace the differences in others, whether those differences are based on politics, race, religion, or sexual orientation. A brief glance at the daily news stands testament to the fact that we have never lived in such divided and intolerant times. For too many people today, it seems that if you are not like me, I don’t like you, or indeed I hate you. Also, lacking compassion, we close our hearts and borders to our fellow humans who seek only to live in peace, free from the traumas of war.

Due to lacking wisdom, our elected politicians believe the way to solve potential regional conflicts is to follow a path of diplomacy until that appears to have failed. Then, history shows that the final solution of our leaders seems to be imposing world peace through the force of guns and bombs.

Due to lacking the wisdom that understands the true causes of happiness, the prevailing world view is that we can buy our way to happiness. This leads to the problems of a consumer society working too hard, spending too much, eating too much, drinking too much, and ending up paying for it all in rising debt levels and decreasing physical and mental health and well-being.

When our accumulated stuff does not bring us the happiness and contentment we seek, we discard it. This then ends up on ever-growing land fill sites that contribute to a polluted world and potential global environmental catastrophe.

In reality, as the well-known modern Buddhist teacher and author, Geshe Kelsang Gyatso, explains in many of his books:

Happiness is part of our mind that experiences peace of mind, it does not exist outside ourself.

Ironically, the cause of real peace and real happiness is, in essence, simply wisdom and compassion!

A note of caution: it is important that we direct our blame in the right direction, which is never toward other living beings. All too often people get angry at all the angry people they see in the world, which simply perpetuates the problem, never solving it.

Other people are never a valid object of judgment, yet always a valid object of compassion.

Everyone — whether they are painters or politicians — is simply working with their current levels of wisdom and compassion, which sadly at present can often be quite un-evolved. Unless people have consciously trained their minds to grow and strengthen their qualities of wisdom and compassion, it is unrealistic to expect anything better than what we see in our world today.

Everyone everywhere has the same potential

The solution is both simple and profound. As a starting point, as Geshe Kelsang puts it:

If everyone practiced cherishing others, many of the major problems of the world would be solved in a few years.

We have tried everything else — perhaps it is time we embrace a new way of solving the problems we experience in our own lives, society, and world. This is not a nice to have, rather an absolute necessity if we are to successfully navigate our way through these difficult times.

The changes in society and our world need to start with a change in our relationship with ourself. To begin with, we need to come to know through our own experience that we all have the potential for limitless love, compassion, and wisdom already in our hearts.

In truth there is natural and limitless peace and goodness that lies at the heart of humanity and indeed all living beings. Whilst at present this natural peace and goodness is obscured by our negativity and delusions, Buddhist meditation gives us proven methods to connect to and fully liberate this peace and goodness. And we can start right here and now.

How? Any small experience of peace, joy, or good hearted qualities such as love, compassion, and kindness is revealing the essence of who we are, and the potential for who we can all become. In Buddhism, we call this inner potential our “Buddha nature”, and the good news is that everyone has the same potential.

Therefore, the solution to the biggest problem we have in the world today — the lack of wisdom and compassion in the hearts of living beings — is to simply recognize, through our own experience, this universal truth of our own Buddha nature and then learn how to access and fully actualize this potential.

When hope becomes reality

How do we accomplish this? Instead of living from greed, aggression, and intolerance, we need a new vision of how we relate to ourselves, others, and our world.

To put it simply, we need to become a friend of the world. This in the Buddhist tradition is known as the “Bodhisattva” ideal. A Bodhisattva is someone who identifies deeply with their Buddha nature, and motivated by a universal compassion for all and guided by wisdom, views themselves as a friend of the world. On this basis, they dedicate their life to the goal of accomplishing world peace. World peace is when everyone in the world is truly at peace, happy, and free from suffering. This is also enlightenment.

The way to accomplish this is simple yet profound. As Gandhi put it ‘Be the change you want to see in the world’. Find real and lasting peace, freedom, and happiness within your own heart (enlightenment) and work to help everyone – without exception – to accomplish the same.

In one of his earliest books, Geshe Kelsang Gyatso wrote:

Nowadays, with the world in turmoil, there is a particular need for Westerners to cultivate bodhichitta. If we are to make it through these perilous times, true Bodhisattvas must appear in the West as well as in the East. ~ Meaningful to Behold

Although written nearly 40 years ago, for me this a compassionate message of real hope for our modern times and troubled world. If we are to solve the problems of our world and make it through these perilous times, people everywhere need to embrace and live at least some aspect of the Bodhisattva ideal. If we can create a shift in the global paradigm, and a lot of people can embrace this ideal even a little, we can change our world beyond recognition.

We shouldn’t see this as an impossible goal, and in fact this kind of change is not entirely new or unnatural to us. It is often in the periods of great darkness in the history of humanity that our Buddha nature seems to manifest as a force of light to oppose this dark, and some aspect of the Bodhisattva mind manifests. For example, the civil rights movement arose as a powerful and compassionate response to the inhumane segregation and repression of the rights of African-Americans. I also vividly recall the outpouring of compassion that arose from the images we saw on our TV’s of the terrible suffering during the Ethiopian famine of the 1980’s. This was the catalyst for the Live Aid concerts and the millions of dollars that were raised at that time, and the humanitarian projects it funded.

However, these positive shifts in humanity’s consciousness and the social movements that arise from these shifts all too often either dissipate or even sometimes turn from compassion to frustration and anger. We still have major racial divisions in the US and around the world, and we all too often turn off our TV screens at the latest global catastrophe or famine due to ‘compassion fatigue’, the result of the present limitations of our compassion and wisdom.

Towards an enlightened society

In my own experience, this is where the modern Buddhist approach can truly help. With its focus on integrating the principles of wisdom and compassion into all aspects of our daily life, and its universal applicability, everyone can learn what it means to live and grow from a truly peaceful, wise, and compassionate heart. This is the Bodhisattva’s way of life. If everyone could do this, one day we will realize this vision of a peaceful and harmonious world. World peace is simply the day when the world is at peace — this is an enlightened society.

The practical way to realize this vision is to create a more enlightened society right here and now. It all starts with a social dialogue, openly considering and practically exploring the Bodhisattva ideal and way of life in all areas of society, not just in Buddhist Centers.

In this way we start a conversation about a better way for humanity and ultimately all living beings. The wonderful thing about Buddhism is that it offers proven meditations and practices for daily life that empower everyone in our society – regardless of your race, religion, or background – to at least begin to live the Bodhisattva’s way of life, right now!

When people in all areas of society — whether you are a father or a mother, a painter or a politician — try their best to live and grow from a genuinely peaceful mind and good heart of wisdom and compassion, we will begin moving towards a truly peaceful world, an enlightened world, and this vision of hope can one day be fully realized.

I am sincerely hoping that it will encourage more conversation around this subject, and not just on this blog but by you talking about compassion and wisdom as a viable answer to the world’s problems with the people around you, wherever you are.

I have met a number of people already finding ways to share these ideas at work and so on, changing people’s lives, and maybe you are one of them? And I am hoping we can collectively find more and more ways to spread these universally applicable solutions far and wide.

I asked a bunch of people the other day what their New Year’s resolutions were, and most of them told me they hadn’t bothered making any because they never stuck to them. And it is true that New Year’s resolutions often don’t work because our minds are kind of too much all over the place, scattered.

If we find we can’t stick to our obviously worthwhile resolutions each new year, or any other time for that matter, it could well be because our habits and real desires go way deeper than our new plans, so they keep winning. Luckily meditation helps, perhaps more than anything.

We need to change from deep within, not just on a superficial level of consciousness – our thoughts are too changeable on the surface of our minds, like waves or froth on an ocean, so even if we manage to change them they don’t stay changed. I find it is always pretty much vital, therefore, to start the process of self-transformation by diving below the waves of chatter and thoughts directed largely outward, to access a deeper level of awareness.

Reboot

Even the simplest breathing meditation, designed to overcome conceptual distractions, brings us inward and helps us to connect to our Buddha nature, which is in fact unfathomably deep, and we can sense that.

We don’t feel things in our head – we feel them in our heart. We don’t really change in our head — we change in our heart.

So we start by dropping into our heart, and experiencing already some peace and space opening up. The slightest experience of peace shows lasting deep peace and change is possible, so we identify with that, thinking, “This is me.”

An even more powerful method for accessing deeper awareness is meditating on the clarity of the mind.

And above all we can mix with the blessings of all enlightened beings — their all-pervasive omniscient, compassionate minds — because then for sure we go deeper and deeper and deeper. And our mind is purified and inspired.

On this basis we can reinvent ourselves — dissolve all our stale habitual thoughts away and start again! Reboot. Especially if we can bring even a little understanding of emptiness into the equation.

I plan to share more on how to do everything I’ve just said because it’s useful – but later. For all this to work, to really change, we need to get in the habit of relating to this potential — our spiritual depth — and identifying with it. And this brings us back to the development of self-confidence, carrying on from this article.

Pride with respect to our potential

The first type of self-confidence, also known as non-deluded pride, is called “pride with respect to our potential”. This state of mind is:

… based on a recognition of our spiritual potential and leads us to think, “I can and will attain Buddhahood. ~ How to Understand the Mind

With this we identify with our Buddha nature, our potential for lasting happiness, total freedom, universal love, omniscient wisdom, etc. In short, our potential for enlightenment. We trust our Buddha nature, not our superficial desires and aversions, however seductive or on our side these may pretend to be.

Big vision

In How to Transform Your Life, which you can now download for FREE! here, the author Geshe Kelsang says:

In the heart of even the cruelest and most degenerate person exists the potential for limitless love, compassion, and wisdom. Unlike the seeds of our delusions, which can be destroyed, this potential is utterly indestructible and is the pure essential nature of every living being… Recognizing everyone as a future Buddha, out of love and compassion we will naturally help and encourage this potential to ripen.

“Everyone” includes ourselves. We are all future Buddhas. In our society, we have phrases like, “You gotta have vision of yourself”; but our vision tends to be who we are now, just a little bit better, right? In Buddhism, we develop a really big vision. We say “Identify with your Buddha nature ~ you can become an enlightened being.”

With this first non-deluded pride, we aren’t just saying I CAN become a Buddha, we are saying “I WILL become a Buddha.” I am going to become someone with perfect love, perfect compassion, perfect wisdom, total patience. A mind pervaded by joy. I’m going to do that. That’s proper vision, isn’t it? And if we identify with that, well, that’s a big sense of self. But this self, unlike our ordinary, painful, limited sense of self, is imputed on the truth. I have the potential and I am going to become a Buddha. It’s true.

Some people might think, “Hey, that’s a bit arrogant or far-fetched.” But you know what? It’s possible. It’s actually possible for us to become a Buddha.

Whereas it’s not possible for us to develop lasting happiness or meaning through our looks. Or through our ability to sing. Or through our ability to make money. Or through any of the other things we tend to develop pride in. We might or might not get a temporary happiness hit, but sooner or later these things all just disappear.

In other words, it is MORE possible to achieve enlightenment than to achieve lasting happiness through external things.

We are by nature unlimited, and once we have purified our mind we will have purified our world.

So why put our efforts into trying to achieve happiness through external things that will never amount to anything, instead of into something that we know is possible, and infinitely more desirable, which is to achieve enlightenment? The first non-deluded pride helps us overcome this discrepancy because we identify with our potential and with our wish for enlightenment.

Try it out

In meditation, in our heart, we can just try it out. Just allow that self-confidence to resonate deep inside, just that insight and determination, “I have the potential for enlightenment, that’s who I really am, and I am going to realize that potential and become a Buddha.”

Actual enlightenment is a mind, and anyone can develop that mind of pure love, pure wisdom, and pure compassion, from which we manifest in whatever form benefits living beings.

Enlightenment is a state of total freedom, for which we all have the potential. So why not go for it? Why not develop a big vision? And say deep inside, “I’m going to do that!” Unless you have a better idea. But what could be a better idea?

It may seem a fairly outrageous thought if you are new to Buddhism, it may even seem slightly terrifying; but it is actually a very relaxing thought. Why? Because we’re no longer identifying with our limitations. It is identifying with our limitations that’s the main reason for our laziness of discouragement — looking at ourselves and thinking, “I’m such a twerp. I’m such a deluded being — I’m so angry, and I’m so jealous, and I’m so attached to my stuff, and I’m incapable of moving on, and that’s me.” And then we’re walking around trying to improve an inherently existent twerp, which is really tough. We’re thinking, “I’m useless, I’m so inadequate, I’m a stupid person, but at least I’ve made some New Year’s resolutions here, at least I’m trying” – but we can’t move away from that if we think it’s the truth, if we feel intrinsically useless.

Luckily, it’s not the truth. We’re just creating it with our mind. An intrinsic twerp is just an idea. And it’s a useless idea at that, it’s a wrong idea. We’re not useless. We are by nature empty, which means we are by nature free. If we think we’re a limited being, we’re a limited being. But if we think we have an unlimited potential and we identify with that, that’s what we have.

If you think you’re someone who is going to become a Buddha, that’s exactly who you are. So go for it.

Ok, enough for today. Maybe you’d like to try this out for a few days and report back in the comments below?! And here is the next article on the subject.

I live in a country where the majority of the population identify themselves as non-religious (agnostic or atheist). They are not closed minded people, rather just naturally skeptical. So, for some time now I have been pondering how to explain the existence of Buddhas and blessings to a life-long skeptic. Most importantly, how can they come to explore the truth of both for themselves, experientially.

Connecting to a peaceful reality

Through even the simplest form of meditation — breathing meditation — everyone can learn how to connect to a relatively peaceful mind. When we are experiencing a little peace we are, at that time, tasting a little of what it’s like for someone who experiences their life as peaceful, whether that’s for 5 minutes, 10 minutes, or all day!

Buddha explained there is no world outside our mind — our personal world, our life, is a reflection of our mind. If our mind is peaceful, our life will be experienced as peaceful; if it’s not, it won’t. So, those peaceful moments in meditation are revealing a little of our potential to live from the perspective of a peaceful reality.

This peaceful potential is what we call in Buddhism our “Buddha nature”. Someone who has fully actualized this inner potential and accomplished a supreme and lasting peace of mind and happiness, moment to moment, is an enlightened being, a Buddha. Everyone has this potential. To know it experientially we just need to connect to a little peace.

A Buddha experiences their life always as a profoundly peaceful reality. Our moment of peace in meditation (or out of meditation) is revealing our potential to one day live from that supremely peaceful reality ourselves.

It is also important to understand how we too can become a Buddha, for when we are confident that enlightenment is a possibility for us we will naturally feel much closer to those who have already attained enlightenment.

For me, this has many levels of meaning. One way of understanding it is that the more we learn to access and abide in the experience of a peaceful mind, the more we become ‘confident that enlightenment is a possibility for us’; and gradually we ‘feel much closer to those who have already attained enlightenment’. Not just ideologically, but in our direct experience.

The key is, Buddha explained how our normal sense of a separate self and separate mind is mistaken. In reality there is no separate mind or self. So in reality our mind is never separate from the minds of all enlightened beings, and, when we experience a little peace, to some degree we are letting go of that experience of a separate mind and self. At that moment we are connecting with the vast peace of enlightenment, Buddha’s mind. That connection to the peace of enlightenment is what we call, in Buddhism, a blessing.

Geshe Kelsang defines blessings as:

The transformation of our mind from a negative state to a positive state, from an unhappy state to a happy state, or from a state of weakness to a state of strength through the inspiration of holy beings such as our Spiritual Guide, Buddhas and Bodhisattvas.

Blessings, when two minds connect

A friend of mind explains it in a very simple and practical way. He says that blessings are simply when two minds connect. We probably all know a peaceful, positive and kind friend whom, when we spend time with them, we generally leave feeling better for the encounter. It seems the best of who they are draws out the best of who we are, and we often leave them feeling more peaceful, positive and kind than when we arrived. These are the people we hear ourselves saying, ‘I feel blessed to have them in my life’. Most of us can understand and accept this explanation of blessings.

Connecting with enlightenment

The challenge is when we try to understand how we receive the blessings of a Buddha. The reason for this is very simple, we can see our kind friend, we can’t see Buddhas.

However, just because we cannot see them, it doesn’t mean they don’t exist. For example, have you ever seen wind? Yet, if you open your window on a windy day you will feel it and its power immediately. Although we cannot see wind, we can still harness its power to accomplish beneficial outcomes, like powering wind turbines which power electricity plants.

It’s similar with the blessings of Buddhas — we may not be able to see Buddhas (at the moment!), but we can certainly feel their presence through the peaceful power of their blessings. So the good news is that even the most skeptical of us can learn to tap into this ocean of peaceful positive energy / blessings of enlightenment, whenever we wish.

How? Simply close your eyes, focus on your breath, and connect to a peaceful mind. Then just allow yourself to imagine (and in time to know) that your little peace is connecting you to the limitless peace and goodness of enlightenment, connecting with a Buddha’s mind. Gradually this is what you will experience.

With our eyes closed, centered in that inner experience in meditation, notice how that seems quite real for you. Also, notice how when you open your eyes all your doubts naturally come back. Why?

Let your experience reveal a deeper knowing

The reason for this is that when we are focused inwards (in our inner world) we are relying upon our direct experience, and when we open our eyes (back in our outer world) we go back to relying upon our so-called rational, logical mind.

This is the downside of our over-reliance on science as the only barometer of truth. We discount our own direct experience in favor of the so-called logic and truth of science. I am not dismissing science; it has many good qualities. However, when it becomes a dogma it can limit us in our exploration of deeper truth. The only constancy in science is that it is constantly proving that what we previously dogmatically thought to be true was, in fact, wrong!

Geshe Kelsang refers to Kadam Dharma as:

Scientific methods to improve our human nature and qualities.

Meditation and Dharma is inner science, the science of conscious experience. We prove empirically that by continually centering in a peaceful heart and opening up to the idea that we are connecting to the vast peace of enlightenment, this is exactly what we prove to be true, through our own direct experience, empirically.

The key is, give yourself permission to let go of what you think you know (just for a few moments!), until your experience in meditation reveals a far deeper knowing. Discover for yourself how when we surrender our current logic to our own direct experience, we find it a far more reliable barometer of truth.

Let your peace flow to the ocean

Have you ever noticed that a flowing river, no matter how small, naturally flows to the ocean. It’s always flowing to something far greater. So it is with our little peace. Whenever we are experiencing a flow of peaceful, positive energy in our heart, for example through love or any other positive state of mind, we are immediately connecting to the ocean of peace that is enlightenment, we are experiencing a blessing.

Just as the river is never separate from the ocean, so our little peace is always connected to this ocean of peace that is enlightenment. We just need to recognize this and then relax into and abide with that connection to enlightenment. In this way we allow this enlightened energy to awaken our potential for love, compassion, and wisdom, as well as pure peace and happiness.

Plug in and awaken your potential

In the eco-friendly city I live in, there is an increasing demand for Tesla electric cars. I’m not much of a car person myself, but I’m reliably informed that they are a thing of great beauty and potential. Apparently the new ones can go from 0 to 60 in 2.5 seconds! However, if your Tesla car is sitting on the side of the road and hasn’t been plugged into an electricity source, its extraordinary potential remains dormant and it can’t take you anywhere.

In a similar way, everyone already has an extraordinary (and indestructible) potential for enlightenment, our Buddha nature. This potential will remain dormant in us until we connect to an enlightened energy source, an enlightened being’s mind.

It’s simple really — the only way to enlightenment is through enlightenment.

Through plugging into the limitless peace and goodness of enlightenment in the form of blessings, we can awaken our potential for limitless compassion, wisdom, peace, and pure happiness.

Practically, it’s similar to what happens when hanging out with your peaceful, positive friend. The best in him or her draws out the best in us. Just take some time every day in the inner experience of meditation to connect to a flow of peace (or any virtuous mind), and then allow that flow to connect you to the ocean of peace and goodness that is enlightenment. Just spend time with the most peaceful, positive person there is, Buddha! And allow the very best in him or her to draw out the very best in you — to awaken your Buddha nature.

It’s easier than we think

Then we will understand what Geshe Kelsang means in the book Joyful Path of Good Fortune, when he says:

The instructions of Lamrim are easy to put into practice.

The ease comes from knowing (through experience) that we are not doing this on our own, thank goodness! Rather, we are attaining enlightenment through our creative, dynamic relationship with enlightenment.

We cannot change everyone. We cannot get everyone to behave. You may have noticed this. So being the change we want to see in the world — as Mahatma Gandhi put it in equally trying times — really needs to be our internal starting point. As Buddhist master Atisha says:

Since you cannot tame the minds of others until you have tamed your own, begin by taming your own mind.

Thinking globally

But having said that, we can develop a global motivation that encompasses everyone, and the sooner we do that the quicker we will tame our own minds and be able to help others everywhere. Thinking big, aiming at bodhichitta motivation, we can learn slowly but surely to overcome our aversion, dislike, and fear of others locally, and hold them in our hearts.

Furthermore, with Tantra, generated as Buddha Heruka for example, we have huge vision that defies mistaken and ordinary appearances and conceptions and already sees ourselves, others, and the world as pure. This is the quickest, and frankly only way IMHO, to accomplish world peace. There is an incredibly profound, beautiful verse in Oral Instructions of the Mahamudra:

Through the wheel of sharp weapons of the exalted wisdom of bliss and emptiness
Circling throughout the space of the minds of sentient beings until the end of the aeon,
Cutting away the demon of self-grasping, the root of samsara,
May definitive Heruka be victorious. ~ p. 91

Just to get a bit deep for a moment … I like to view myself as a mere aspect of my Spiritual Guide’s mind of bliss and emptiness, and view everyone likewise as a mere aspect of my mind of bliss and emptiness. This is bringing the result into the pathbig time, and a way to “effortlessly” benefit others, training in meditation and trying to hold that view more and more the rest of the time.

We need to be in refuge. I was imagining, like I do, where I would want to be, mentally speaking, if a bomb dropped on my head today. I would want to be in my heart, in the refuge of my Spiritual Guide’s heart, full of love, compassion, and wisdom, and on my way to the Pure Land where I will then emanate bodies to help everyone.

So that makes me think that I have to get ever closer to that state as a priority because, even if it’s not a bomb, it’ll be something that turns up out of nowhere one of these days to dispatch me to my next life.

Acting locally

But locally, meanwhile, we can go to the assistance of people in need, turn things in the right direction. I had a nice little example of that yesterday.

As I was waiting for a flat white at Tucson airport, a monk dressed in orange robes was next in line holding his cashew nuts. When I offered to buy them for him, he beamed and said “What is your name? And where are you from?” I told him I was also a Buddhist and had lived in Sri Lanka as a child. He told me his name, I think I was supposed to have heard of it or something, for he paused before adding, “I have written lots of books.” Then he told me the name of his temple in Los Angeles and invited me to visit him there next week when I go. I googled him before boarding this flight, and, as it happens, he is currently the chief Sri Lankan monk in America and the advisor to the Sri Lankan president on international religious affairs.

(I have to say, this beat my standing in line next to Darryl Hannah a few weeks ago in Denver, where she apparently lives too … entertained as I was at the time ;-))

Small world, as several of my friends pointed out – and indeed our karma is what makes it a small world. We are all interconnected — all of our actions have effects not just now but way way into the future. Who knows when and how my and Bhante Walpola Piyananda’s paths will meet again, perhaps lifetimes hence or perhaps next week in LA; but it was worth creating some good karma together in our brief encounter.

Friend of the world

The Bodhisattva’s way of life is, I think, an incredibly skillful way of thinking globally and acting locally, and one that we can all aspire to, whatever our background.

The main thing a Bodhisattva promises to do, in the so-called Bodhisattva vow, is to attain enlightenment to benefit all living beings without exception. But there are no fewer than 46 secondary downfalls the Bodhisattva tries to avoid, and these include:

Doing little to benefit others

Not helping others to avoid negativity

Not going to the assistance of those in need

Not acting to dispel suffering

Not helping others to overcome their bad habits

So although, as Geshe Kelsang says,

Temporary liberation from particular sufferings is not good enough.

and we need liberation and enlightenment, this doesn’t preclude our doing other more immediate things with that motivation.

I have been reading some stories of hate crimes in the last week and, yes, they make one’s blood boil. But there is no point taking that out even mentally on the people perpetuating the crimes because they are being governed by their delusions, they are creating horrible karma, but inside they are okay, pure even, just like the rest of us. As Geshe Kelsang says in New Eight Steps to Happiness:

Up yours, delusions

In the heart of even the cruelest and most degenerate person exists the potential for limitless love, compassion, and wisdom. Unlike the seeds of our delusions, which can
be destroyed, this potential is utterly indestructible, and is the pure essential nature of every living being.

As explained more here, one way to understand that our compassion and wisdom are indestructible is because they are based on reality, which is not going anywhere; whereas delusions are utterly destructible because they are based on ignorance, inappropriate attention to something that just isn’t there.

Whenever we meet other people, rather than focusing on their delusions we should focus on the gold of their Buddha nature. ~ p. 83

This is how Buddhas and Bodhisattvas are able to keep it together when they see all us sentient beings acting crazy. They can help us tirelessly, enthusiastically, and without a trace of discouragement or depression because they have unwavering, unconditional love and respect. If we take them as our role models, we can become less and less childish and more and more like them.

That is seriously lame, dude

And blaming delusions while keeping our hearts in love doesn’t mean we don’t say or do anything else. I personally think that acting locally includes standing up for each other whenever the opportunity arises, not standing by and letting people be mistreated. There have been one or two heartening tales of this happening of late – some guy shoved another guy off the sidewalk with racist slurs, and some other guy came over to help him up while saying to the perpetrator:

“That is seriously lame, dude.”

Talking about childish, as a kid in Guyana, full disclosure, and to cut a long story short, my BFFs were a family of Indians called the Sookrajs. I was fiercely attached to them, we spent all our free time together, had a lot of adventures in Georgetown and inland up the Essequibo. There was a lot of racism in our neighborhood — pitting white against black against Indian with befuddling, to me, variations on that theme — and on a few occasions I literally rolled around fighting kids in the trenches that ran in front of the houses. I drafted my poor brothers in one time to defend my friends as well. I was really mad, angry with the stupid mainly white kids I fought and yelled at – and though I think my heart was partly in the right place, it was also very largely not. I even found myself starting to look out for trouble. And I know that my lack of equanimity and angry behavior as the ringleader did nothing to increase tolerance and harmony in the neighborhood (sorry everybody!) I had let myself forget these incidents, Did I dream it?!, until my friends turned up again in my life a few years ago and reminded me.

Therefore, I like that story above because he didn’t call the dude lame, but he did call out the stupidity of the dude’s behavior. If we all do that, call it where we see it, online and off, while keeping our cool, I think it could help. I’m going to try.

Over to you. We would probably all love to hear your comments on how you are tackling this troubled week.

Sometimes we feel disconnected. All these teachings and meditations sound good, great even; but they are out there separated from us.

First bit of advice: Never push for an experience, and never get caught up in a “should” mentality – “I should be feeling love! But I’m not! Therefore, I’m no good.” The aim is not to self-generate as a bad person.

So the first thing we have to do when the mind is not moving is to accept it. Rather than thinking “Oh no!”, we think “Oh yes! This is what I have to work with now, this is what is appearing.” Once we let go of the resistance, within that space of acceptance we just need to find our way back to our basic spiritual foundation. Rather than pushing forward, we can step back to find our way forward. You can try this if you like:

Disengage from the unhappy thoughts for a moment, enough time to allow yourself to relax a little. Follow your breath if it helps, or simply sit there in your heart. Then turn your attention to something that is generally guaranteed to put a smile on your face, such as your niece, or some kindness you have received. It doesn’t have to be much, something simple, just enough to shift your attention. You stop focusing on the things that are agitating your mind, so the natural peace of your mind can reassert itself.

No pushing to peace

If we stop shaking our mind, our mind will stop shaking. We don’t press our mind into peace; we just stop agitating our mind and it becomes peaceful. We can build more peace from there. No point wrestling with unhappy thoughts like a dog with a bone in order to sort them out, “I gotta sort this out! It’s getting in the way of my meditation!” No need to apply any opponents to our delusions just yet. We just relax back to some peace, however slight, and the rest of our meditation can take place in the space of a basically peaceful mind. Identifying with the peace, we can then apply the opponents later.

How do I meditate to get some feeling?

Someone who has been meditating for a long time but not enjoying it as much as she might asked me the other day how to meditate to get some feeling. This is what I suggested.

We need to start where we are, with our own experience, not pushing for a result that is somewhere outside of us. Start by getting into your heart and simply imagining there is some peace there. Find an inroad into that peace by connecting to a thought of gratitude and love that comes relatively easily to you, that works for you — like the last time you saw your dog, or the appreciation you feel for a friend. Then understand that the peace is your own Buddha nature, it is you, it is Dharma, and it is also not different to the peace of your Spiritual Guide, Buddha. Basking in the feeling of faith increases the peace even more, and on that basis you can spread out the feeling of gratitude or the feeling of love to more people, bringing them into its orbit.

Foster kitten works for me.

Only once you have relaxed in this way, feeling in your heart the confidence that arises from your own experience, start your actual meditation.

If you like, while abiding in that space of refuge, do some blessed prayers as a way to purify the mind, increase your good karma, and receive even more inspiration for the meditation you want to do. It can help focus the mind too if you briefly generate the object of meditation before the prayers, and then recite the prayers with the implicit request to deepen and stabilize that particular realization.

I think this is where we need to start if we are not to be overwhelmed by appearances/distractions or identified with delusions and pain. There is more meditation advice along these lines here.

Our mind is on our side

Always remember: Yourmind is on your side. Happiness arises naturally by letting go and abiding. We don’t have to force happy thoughts back into our head or push our mind for an experience of peace; we just need to let go of the thoughts that are shaking our mind.

Imagine getting out of a perfectly functioning Ferrari to push it along the highway. Crazy, right? But no crazier than trying to push your mind when it is already perfectly capable of moving itself.

So, in summary, we don’t identify with ourselves as being blocked, negative, not able to meditate. That’s wasted time. Our mind is on our side, and even the slightest peace indicates its nature and potential for lasting peace, indeed permanent bliss. So it indicates our unbelievable potential, our Buddha nature. We can always go back to basics and identify with our Buddha nature. If we connect to our potential, we can feel that we are fortunate, and our peace will increase. If we allow ourselves to just relax into the nature of our mind, sooner or later this peace expands, takes on a life of its own, is pervaded by blessings; and we will feel that we can meditate on anything.

More about our Buddha nature and acceptance in the next article. Meanwhile, your comments and shared experience of overcoming obstacles in meditation are very appreciated.

One reason that compassion is our Buddha nature, I think, is because compassion is a natural response to reality. If we remove our wrong conceptions holding ourselves to be independent of others, and focus on our interdependence, which exists, our compassion will naturally grow and grow and grow until it becomes the universal compassion of a Buddha. By the same token, I think the reason why wisdom is part of our Buddha nature is because it is a natural response to the reality of emptiness.

In the sunshine of wisdom and compassion, our delusions have no choice but to dissolve into our clear light mind like the San Francisco fog.

The ME mind

As mentioned, one reason we find our own painful thoughts so intolerable is because we are identifying with them. Another reason is that we are forgetting something quite significant, that we are one of countless people. So it is not really all about me. Therefore, that ME mind is the crux of our suffering, based as it is on an hallucination. We forget:

We are just one person among countless living beings, and a few moments of unpleasant feeling arising in the mind of just one person is no great catastrophe. ~ How to Solve our Human Problems

We grasp at our painful feelings as if they were a storm in a teacup instead of a tiny, passing storm in a vast global sky.

What about him?!

This is true, no? No one else really gives a monkeys, this is our private affair. When we get a glimpse into others’ minds and see their storm in a teacup, we might easily judge: “Get over it! Can’t you just drop it, or him or her, it’s not such a big deal.” Or “You haven’t lost that much money, what are you so worried about?!” But we grapple with our own problems like a dog with a bone because we are so obsessed with ourselves. “What about ME?” Our self-grasping and self-cherishing are like a black hole sucking everything into it.

As soon as we can identify with others, give ourselves a break from poor old me, there is relief. The “What about me?” mind hurts, for example comparing and contrasting our own situation unfavorably with everyone else’s. But everyone has a hard life, and we can use our own pain to remind us of that and slowly but surely get over ourselves.

Cruel world

This ME mind blinds us to others’ suffering. Yesterday I was eating my supper while casually reading The Week’s page The World at a Glance:

Gabarone, Botswana: Up to 49 million people across Southern Africa are at risk of famine from the worst drought in three decades.

I had to read it again, surely I didn’t just read “49 MILLION PEOPLE”? But I did. How come I never knew this? Why isn’t it the headline on every news outlet? Why has it not occupied a single moment of my attention until now? Why is it just one short paragraph at the bottom of one page in a short-circulation magazine?

I don’t know. But I suspect our global self-cherishing has a lot to do with it. And it is awful.

No ME

Meanwhile, the truth is that the Me we are so desperate to serve and protect and freak out about doesn’t even exist.

Of course it feels right now like it exists, but in truth it is nothing more than the non-existent object of an unrealistic painful idea of ourselves.

In the course of one day we tell stories to ourselves about ourselves, one day it’s I’m fabulous, other days it’s “I’m such a wreck, can’t keep anything together.” We have wildly different ideas about ourselves. We might say kind things to ourselves “You’re ok, you’re good”, and we get on with our lives, but then when we get angry, for example, there is the person we are angry with, whom we are holding in an exaggerated way as the source of our harm, and there is the Me we are holding onto in also in an exaggeratedly limited way, eg, “I am a hurt person, that’s who I am.” Then we have to do something to protect that poor hurt person from that really mean person, as described here.

As for the allegedly harmful person, we can go from zero to a hundred miles per hour with anger by exaggerating their faults and thinking about nothing else, leaving the nice bits about them conveniently on the cutting room floor. While we remain angry we give them no wriggle room — nothing they say or do makes much difference as anger has covered Mister Mean with superglue.

A few days ago I was invited to coffee just to have someone insult me in a myriad of quite creative (I thought) ways. But in the same conversation she was telling me about her dying mother, who insists on continuing to work through her painful illness because she wants to claim a $9,000 tax credit in April to give to her child. Wow, I thought. Stand up the real person, the one who is appearing unjust and weird to me, or the beautiful one loved beyond pain by her mother?

Choose freedom

In this article I explained how we have the chance to identify with our potential rather than with our painful limited self, and in this way come to our own conclusion that we want liberation. So why do we identify with pain? If we believed we had choice, would we not choose to identify with freedom, space, happiness? Ignorance removes our choice because it is convincing us that we are not creating the painful self and other, that these are independent of our mind; so then we have no choice but to go along with it all.

If we dream of a monster and run away from it, is it because the monster is actually there? Or is it because we are misapprehending the monster’s mode of existence? Ignorance is causing this misapprehension. In the same way, we are not in pain because a real self or other is actually there, but because ignorance is causing us to apprehend both self and other as independent of the mind.

Realizing this about ourselves gives us renunciation. Realizing this about others gives us compassion.

More coming soon! Meanwhile, please share your experiences on this subject in the comments below.

(And thank you for giving me an excuse to share some San Francisco photos I took this week 😉 Kadampa Meditation Center SF was the first Kadampa Center in America. I have been visiting this beautiful, lovable center and community for their 25 Year Anniversary Celebrations.)